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This paper aims to examine the link between spirituality, work-life integration, work passion and mental health among millennial employees. It also tests the mediating effect of the dualistic model of work passion in the framework.

A cross-sectional quantitative design was adopted using samples of 167 millennial employees from the education and service sectors. Results were analysed using Statistical Package of Social Science, Process macro extension and AMOS modelling software.

The findings indicated that millennials’ spirituality was positively linked to harmonious passion, while work-life integration was positively linked with obsessive and high mental health symptoms. Mediating effects were also discovered in which harmonious passion fully mediated the positive relationship between spirituality and mental health symptoms. While obsessive passion partially mediated work-life integration and mental health symptoms.

This paper highlights the mediating influence of millennials’ work passion for explaining their mental health symptoms. It also suggests the practicality and essential roles of spirituality and work-life integration in managing the mental health of existing and future millennials in the workforce.

This study aims to gain new insight into how a set of maqasid-based consumption intelligence variables mediates exogenous variables (i.e. religiosity, Islamic university role and normative belief) and halal purchase intention as an endogenous variable.

The research model is empirically tested with a data set of 370 responses retrieved from the students of the millennial generation from the cross Islamic state university in Indonesia. Data were analysed with Partial Least Square Structural Equation Modelling (PLS-SEM). The sample size of this study is computed with preliminary power analysis.

The SEM finding revealed that two maqasid-based consumption intelligence variables had mediated the exogenous and endogenous variables, i.e. halal purchase intention. These variables mediating the exogenous and endogenous variables have explained 63.5 R² variances in halal purchase intention. Concerning individual impact size of cognition and motivation as a component of maqasid-based consumption intelligence has shown medium-level effect size (f²) in mediating the halal purchase intention. Interestingly, the exogenous variable does not directly affect halal purchase intention but must be mediated with maqasid-based consumption intelligence variables. However, before including variables of maqasid-based consumption intelligence, the R² was relatively small. It is just 30.4% in R² that explains the variance of halal purchase intention.

This study explores maqasid-based consumption intelligence as a relatively new model to explain the variable halal purchase intention. Therefore, it takes many types of exogenous variables to test how relevant maqasid-based consumption intelligence variables can define endogenous variables. Notwithstanding, this study does not do that because it only limits three exogenous variables (i.e. religiosity, Islamic university role and normative belief). Therefore, in further research, these limitations seem to be perfected by other scholars concerned about halal purchase intention.

The findings of this study allow Islamic universities to mainstream halal issues as a subject of learning, especially concerning consumption ethics. In addition, the empirical results of this study encourage the industry to pay attention to the essential components in determining the halal quality of the products offered because the millennial generation is now very aware of the importance of halal products.

This study contributes to the existing literature on halal purchase intention by testing maqasid-based consumption intelligence variables as mediators. Moreover, this is a pioneer study to consider and construct maqasid-based consumption intelligence as a model that explains halal purchase intention.

This study aims to empirically examine the knowledge, social and religious factors effecting the intention to receive COVID-19 vaccination while considering the mediating role of attitude towards COVID-19 vaccination. The research explores how the Islamic ideologies shape Muslims’ knowledge, social and religious beliefs towards COVID-19 vaccination acceptance or refusal.

Theoretically, the study is based on the functional theory of attitudes. The model of the study is comprised of nine variables explaining the attitude and intention towards COVID-19 vaccination. Among nine variables, perceived Islamic religiosity, perceived behavioural control and Halal consciousness among Muslims are explained through the value-expressive function of attitude. Furthermore, the perceived risk of COVID-19, the perceived side effect of COVID-19 vaccination and the perceived efficacy of COVID-19 vaccination are considered in the model based on the utility function of attitude. Moreover, social influence for COVID vaccination, subjective norms and group conformity are abstracted from the social-adjustive function of attitude. This study used a quantitative survey research method to test the hypotheses. A total of 1,000 questionnaires were distributed to non-vaccinated Muslim respondents from five cities in Pakistan. The structural equation modelling (SEM) technique was used to test the relationship among the variables in the proposed model. The partial least square-SEM method explained the variances in the dependent variables. Moreover, to test the structure of data, different statistical tests, including exploratory factor analysis (EFA), factor loadings and average variance extracted, were used with the help of Statistical Package for the Social Sciences (SPSS) and analysis of a moment structures (AMOS) 23.0 version.

Results for direct effect showed a significant negative effect of Islamic religiosity, perceived behavioural control, halal consciousness, perceived side effect of COVID-19 vaccination, social influence, subjective norm and group conformity on attitude towards COVID-19 vaccination. In contrast, insignificant results showed no relationship of perceived risk from COVID-19 infection and perceived efficacy of COVID-19 vaccination with attitude towards COVID-19 vaccination. Results for mediating effect showed the significant negative mediating effect of attitude towards COVID-19 vaccination between Islamic religiosity, perceived behavioural control, halal consciousness, perceived side effect, social influence, subjective norm, group conformity and intention to receive COVID-19 vaccination. While results showed the insignificant mediation of attitude towards COVID-19 between perceived risk from COVID-19 infection, perceived efficacy of COVID-19 vaccination and intention to receive COVID-19 vaccination.

Further studies are required to compare the attitude and intention among the temporary refusal group (those who will consider vaccination the future) and the permanent refusal group (those who will not consider vaccination the future). Comparing Muslim and non-Muslim groups can also explain differences in attitude and intention towards COVID-19 vaccination.

The area of acceptance and refusal of COVID-19 vaccination has been given limited attention in academic literature. Theoretically, this research has proposed a well-defined model to explain the attitude of Muslims towards COVID-19 vaccination. This model can helpf predict the attitude and intentions of Muslims towards vaccination or medicines. Moreover, this research is a unique contribution for the vaccination brands to consider the discussed factors before launching their brand in Muslim countries.